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^v^c 
 
 !Ki 
 
 HOIiY BflPTISM: 
 
 Its Mode ; Subjects ; and Sacramental Satai'e. 
 
 -*•-»-< 
 
 PHKLEK LECXU^^HIS 
 
 DELIVERED 
 
 First in ST. JOHN'S CHURCH, BEAR RIVER, N. S., on Sunday 
 
 afternoons, April 24th, May Ist, and May 22nd, 1898, 
 
 And afterwards in the other Churches of the Parish. 
 
 By the rev. JOHN LOCKWARD, 
 
 RCCTOR OF ST. CLEMENT'S PARISH, ANNAPOLIS COUNTY, N. 8. 
 
 LEOTURE I. 
 
 The (Dode of Baptism in the Light of 
 Sepiptare and Histopy. 
 
 THE WASHING OF REGEi^CRATION." 
 
 TITUS III. S. 
 
 PUBLISHED BY REQUEST- 
 
 MORTON & CO.. 
 
 14.3 HARRINGTON STREET. HALIFAX. 
 
 A. D. 1898. 
 
 (Price, — Single copies, s cents; 23 copies for %i 00.) 
 
 To be had of the Author and the Publishers. 
 
 
 
 ..■. '8:, 
 
 
The EDITH and LORNE PIERCE 
 COLLECTION o/CANADIANA 
 
 ^eerCs University at Kingston 
 
 i« 
 
 ^^ 
 
1 
 
 kl 
 
 1 
 
 HOLY BAPTISIW: 
 
 Its Mode; Subjects; and Saeramental Hature. 
 
 xm:]esleh: lectuk-Es 
 
 DELIVERED 
 
 First in ST. JOHN'S CHURCH, BEAR RIVER, N. S., on Sunday 
 
 afternoons, April 24th, May 1st, and May 22nd, 1898, 
 
 And afterwards in the other Churches of the Parish. 
 
 By the rev. JOHN LOCKIWARD. 
 
 RECTOR OF ST. CLEMENT'S PARISH, ANNAPOLIS COUNTY, N. S. 
 
 LEOTURE I. 
 
 The (Dode of Baptism io the Light of 
 SeFiptare and History. 
 
 'the washing or heoencbation." 
 
 TITUa III. s. 
 
 PUBLISHED BY REQUEST. 
 
 MORTON & CO., 
 
 143 HARRINGTON STREET, HALIFAX. 
 
 A. D. 1896. 
 
 ( Price.—Single copies, 3 cents ; 25 copies for %i.oo.) 
 To be had of the Author and the Publishers. * 
 
UP 
 
 FSa>^ JS9<^ Um 
 
 
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I 
 
 PREFACE. 
 
 
 
 r* I 
 
 V 
 
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 X) 
 
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 T ATE last fall a change of llaptist niinieters took place at 
 Bear Rivev in this Parish, and almost at once the new 
 man threw all his natural energies into the work of creating 
 a Revival, and thus biought into prominence the repulsiveness 
 as well as uuscriptural character of his denominational principles. 
 As the best way of meeting this >)old aggressiveness of Baptist 
 doctrine, I prepared and delivered at Bear River the following 
 three lecti res, which were largely attended and were well 
 received, and which seem to have in some measure restored 
 quiet and confidence. They are now published at the request 
 of many who heard them, and by whom they are considered 
 not unworthy of wide circulation. If they assist in any degree 
 in meeting and exposing the erior of the Antipaedobaptists, 
 and every other shade of error connected with the Holy 
 Sacrament of Baptism, the desire of the author will be 
 attained. 
 
 The Author. 
 
 The Rectonj, Clemcntuport, Nova Scotui, 
 May iSrd, IS'JS. 
 
 \ 
 
 I- 
 
 i -2, 04 S S ? 
 
 ^ 
 
t 
 
LECTUPS-E I. 
 
 
 THE imODE OF BRPTISm IN THE LIGHT Of SCHIPTUHF 
 
 AND HISTORY. 
 
 IN Very many plucos what is ciillod a revival of religion ceutrcH 
 around tho uciver-euding controvoray concerning tho mode of 
 Biiptistn. In one sense this fact might Heein to moan that a great 
 importance is properly assigned to Haptism a.s a Sacrament, as an 
 essential part of the Chrintian scheme of salvation. l^>ut the 
 teaching connected therewith does not justify such an inference. 
 Ail the importance is given to the way the water is used in the 
 Sacrament, and no spiritual effect is held to he connected therewith. 
 This great difference seems to he on the aide of inconsistency. For, 
 if it does not really practically matter whether a .so-called believer is 
 baptized or not, it cannot be of any consequence in what way the 
 washing of water takes place. If there he no effect as regards 
 spiritual life to be looked for from Baptism rightly and properly 
 performed, it seems but vanity and vexation of spirit to make so 
 much of what is called its valid performance. 
 
 lUit since there are so many persistent and reiterated assertions 
 made that the validity of Baptism depends upon one mode— that 
 which is called improj)erly immersion, — and not being convinced that 
 such dogmatic statements are .sup[)orted so certainly by Scripture 
 and History, I beg to offer you such rea.sons and arguments as may, 
 perhaps, help you to come to a more reasonable conviction of the 
 whole truth. 
 
 And here I wish to remind you and myself, that assertion is not 
 argument. No amount of zeal nor lung power, will appeal to the 
 intelligence of a reasonable and reasoning mind ; while under certain 
 conditions either, and certainly both, will sometimes have a convincing 
 effect upon certain temperaments. As for zeal, we know that zeal is 
 oftentimes found with error a.s well as witii truth. There is such a 
 thing possible as " having a zeal of God, but not according to 
 knowledge." (Rom. x., 2). St Paul had a zeal when he " persecuted 
 the Church," as much as he had afterwards when he " preached the 
 faith which once he destroyed." (Gal. i., 23). He thus describes 
 himself in his Epistle to the Philippians (iii., 6) " concerning zeal, 
 persecuting the church." With regard to tho force or power of 
 utterance, this, too, can add nothing either to truth or to error. We 
 are here put in mind of the worshippers of the great Goddess Diana, 
 
/ : 
 
 I ) 
 
 '« ' 
 
 wlio, " all vvitli one voice about flu* sjiii.;»' of two Iiouih cried out, 
 j^iiMit JH I)iunii ol' tlic I'!|>linsiiiiis." (Acts, xix., 34) Tims I hIiuH not 
 try to iiuiMPHi* you with any hIkjw ot liurnit)^,' /cnl, nor by any 
 loMill.osM of voice ; y<'t 1 shall heartily endeavour to place Itetore you 
 both Scriptural and lIiHlori('al arj^'unients. touchiiif,' the necessity or 
 othoruis*) of any particiilar in(jde of Itaptisni, asking you of your 
 kindnoHH to hear nic jtatieiitly 
 
 lAiokinj,' over the whole Christian world, we find what nii^'ht he 
 calh^d three nioilen of I!a|ilisiii.-or if you will — two jnodes. Of 
 tho«H huiUfrniou is certainlj^ one; while in the minds uf niaiiy, 
 uprin/iliiKj and <ij)'ttt<lon biun^' cousid«'red by then» as but one mode, 
 will be the other. Hut really there is (piite a dillerentie betw(!on 
 aspersion or Hprinklin^', and allusion or pourinj,'. One lar<,'i' part of 
 the ('hristiau Church jjracti.ses ititnurtiloH as n rule ; but under some 
 exceptional circuinstances practi^"'H affunio)!,. The Church of Kuj,daud 
 reco;,'nizeH alike immersion and allusion, leavinj^ to circumstances, 
 or the wishes of the |)arties concerned, the modi* to be; used. On the 
 other hand the so-called I'rotestant denominations, with one 
 exception, i>racti8e the mode of spvinklinj? ; while the one exceptional 
 denomination not oidy |)ractis(!s exclusively the ou(! mode of 
 ininiersiuHf but insists that it is f/ie oythj valid modfl. 
 
 Let me here draw your attention to a i)oint deserving of sonje 
 consideration, though not, of course, of sufficient force to bo alone 
 conclusive 1 refer to the fact that while a very large majority of 
 Cliristians, use one or other form or mode, considering any mode 
 sufficient, only a very small minority insist on imnersion as the only 
 mode. Thus, while it might not be safe to say that the truth is with 
 the greai- majority, yet it would seem to require the exercise of some 
 careful and prayerful thought liefore accepting the view that the 
 truth is only to be found with sucli a small minority 
 
 We find that Christian ruij)tism was instituted by our Blessed 
 Lord just before His Ascension into heaven; and in the.se words of S. 
 Matthew : — " Go ye therefore and make disciples of all the nations, 
 baptizing them into the name of the Father, and of the Son, and of 
 the Holy Ghost." (K. V. xxviii., 19). None could have been 
 baptized with Christian Baptism before this its origination and 
 institution. On examining these worda of institution we find that 
 there are two points which are not expressly stated, (1) the mode of 
 baptism, and (2) any particular subjects of baptism. The Apostles 
 were to " baptize," — no particular mode named — " all the nations," — 
 no particular class of subjects mentioned. How, then, are we to gather 
 any further and much desired information touching these points? 
 Wall, in his great work, gives us this valuable and clear direction : — 
 " The meaning and full import of a rule, given in any old book for 
 the doing of anything is not so well apprehended by us, unless we 
 understand the history of that nation, and of that time in which the 
 
 . 
 
Htiiil rulo wiiH given. And this holih cHptfciiilly for hucIi rnl«(8 ns aro 
 «x|»r«Hs«'iI in vory Hhort luul geiioriil words "* llt> luitliur «ayH, 
 '• Fur it irt coniinon tor ii rule ui" liiw to 1)h .so woidml, um tlmt one 
 nmy jiuuiMVtt tlmt tin* lii\v}j[ivi)r h;iH mipposfd or tiikt'U for },'iiiuti!il. 
 that thu pitoplu to whom it wns ^iven did idrciuly knosv iiiid 
 undfrstiuid moiiio tlunj,'n wldch wmo prifvious to thu upprtdirndiii;,' of 
 hiri inoiiuin},' : mo that it wiis ikuhIIcss to t'Xprivss thmii "* 'I'liis ia 
 (!«)i'liiinly thi) piopor coiusn lo adopt in thn Cii.so h -foio us. Th«) rule 
 given hy our Hh^s,sed Lord id in vory gt3nt»nil turtiKs, and, thereforo, in 
 onUir to und(MHtiind it, \vv. iniiHi tUKpiiro into th(! previous oiicuuistrtncfH 
 which vnry liktdy oiiabUul tho Aposllus to umlcrrttund till that was 
 not vorhally oxprcis.sed. 
 
 lUit I know that many will say the niodo is «.\pri«srted in the 
 word " haptizo.'' Well, if ihat he ^o, we shall more certainly 
 learn that fact hy our purposed en<piiry. The ci'r«!mouy of baptizing 
 was certainly not new to the Apostles; some of them had heou S. 
 John's disciples, and had therefore been baptized l)y lum ; much 
 more was Vjaplism no new thing among all the people of tho Jhws. 
 kSo that if the mode be expressed in the word " baptize," wo shall 
 certainly see that mode whenever wo road of baptizing in tho New 
 I'estamont. 
 
 In thus endeavouring to know tho mimls of the Apostles 
 regarding tho mode of baptism, which they had learned Ijy experience 
 and observation, we will first examine what wo arotold of tho Baptism 
 of our Lord. I know it is asserted, without any fear of contradiction, 
 that our lilessed Lord was imnioised in the river Jordan, and on this 
 assumption, which needs to bo i)roved, we hnd that (Christians aro 
 exhorted and re(iuired thus to follow tho example of their Saviour. 
 Now, even if it cuuld be so well proved that our Lord was immersed, 
 it does not follow that we are to be imr.ierse(L as the alone mode 
 of Christian Baptism. Our Lord came to fulhl all righteousness — 
 tho rites and ordinances of the Jewish Church — by obedience there- 
 to, not of necessity to enforce their continuance by His example. 
 But if Jesus Himself has set us an example in His iiaptism as regards 
 the mode — that wo nuust be immersed as He was immersed — are there 
 not other circumstances connected with His Baptism which must 
 equally be required to bo followed ? S. Luke tells us that at His 
 Baptism our Lord " began to be about thiity years of age." (iii., 28). 
 Hence, if we are to follow His example touching our baptism, 
 I would think we should be bai)tized when being about " thirty years 
 of age," and hence that any persons under that agedimit were not 
 old enough for the rite, while any who had passed that time of life 
 wore to be rejected as being too old to follow our Lord's example. 
 Yet, again, I think it is more than probable that our Lord was 
 
 * •' The History of Infant Baptism," vol. I, p. 1. 
 
 I- 
 
 *,. 
 
8 
 
 hiiptized being Dparly, if not quite, nude — without having any 
 clothes on, — and shall we in this age and climate enforce the 
 exaaif le of our Lord in this particular? Only think of the elaborate 
 preparations which are made to follow our Lord's example ! Cases 
 have been cited wht.ie the candidates have been clad in whole water- 
 proof suits und<'r their baptisnuil garments, so that no other parts of 
 their bodies were wet with the baptismal wave than their faces and 
 their hands. And this fact is sometimes very appareiit to the 
 bystanders through the great difficulty the minister experiences in 
 putting the candidate under the water. You know that vvater-j»roof 
 suits while able to keep water out will keep air in ; and in putting 
 on these suits care is not always taken to get all the air out ; and 
 hence the difficulty which the ministe" experiences. But again, if we 
 are to follow Christ in His Baptism, and He has left us an example lo 
 follow His steps, then let me remind you that He was also crucified 
 as well as bai)iized. And I take it that if we are to follow Him 
 literally in His Baptism, we must seek to follow Him in His Death. 
 " Consistency is a jewel," and hence, no doubt, this is the reason it 
 is so seldom found among men ! It must seem to those of you who 
 accept this literal interpretation, that we are indeed literalhj 
 instructed by an Apostle, who was himself crucified, thus to follow 
 our Lord. 8t. Peter tells us " For even hereunto were ye called : 
 because Christ also suffered for us, leaving us an example, that ye 
 should follow His steps." (1 Peter ii., 21). Does not this seem to 
 teach that literalhj Christ suffered, was crucified, as an example unto 
 us to follow His steps 1 Certainly there is no instruction such as 
 this with respect to His Baptism. I do not claim that we are to 
 follow Christ in being crucified, but no more do I claim that we are 
 to follow Him in the express mode of His Baptism, nor in the age at 
 which He was baptized, nor with, nor without, any such garments as 
 He miirht have had on, or might not have had on. But were I to 
 be convinced of the necessity of following Him in His Baptism, I 
 shouH feel equally the necessity of following Him in His Crucifixion 
 and Death, as there is nothing so beautiful as a consistent Christian 
 life. Yet as our Lord was not baptized with Christian Baptism, there 
 seems to me to be no necessity upon any of us to be concerned in 
 following Him in such Baptism. 
 
 We find, then, that S. John the Baptist, baptized our Lord — 
 did he immerse Him 1 did S John immerse all the people who came 
 to his baptism ? We are to try to find this out, either by the single 
 meaning of the word " baptize," or by the u.se and practice of St. 
 Jolin and the Jews generally. If our enquiry will convince us that 
 * baptize ' here used, means immerse and immerse only, then we 
 must admit that in His commission to the Apostles, our blessed Lord 
 told them to immerse all nations, and hence immersion is the only 
 mode of valid .Christian Baptism. 
 
9 
 
 We must lieie endeavour to discover the meaning and use of the 
 word " baptize." This word is not merely translated from the Greek, 
 but is itself the very Greek word. It has been adopted by our 
 English trsmslators as a technical word in theology, as scientists are 
 continually adopting single or compound Greek and Latin words, as 
 the technical terms of their sciences. 1 shall not trouble nor weary 
 you with tlie names of many Greek lexicographers, but only reffr to 
 two or three — the two most ancient, and the most modern one. 1 will 
 give their names, so that if my description of them is not correct it 
 will not make any difference to the value of their evidence. 
 
 My first authority is Ilesychius, the oldest native Greek 
 lexicographer, who lived in the fourth century of the Christian Era. 
 He gives only the root word, " bapto," and not the word in question, 
 " baptizo," aud the only meaning he gives the word " bapto " is 
 " antleo," * to draw or pump water.' Next in order comes Suidas, 
 also a native Greek, who wiote in the tenth century. He gives only the 
 derivative, " baptizo." and defines it by the word * pluno,' ' to wash.' 
 Passing over the intermediate Greek lexicographers, we come down to 
 the present century, at the beginning of which we find Gases, a 
 learned Greek, who with great labour and pains compiled a large and 
 very valuable lexicon of the ancient Greek language. His work is 
 deservedl;;' held in high estimation by all, and is generally used by 
 native Greeks The following are his definitions of "bapto" and 
 •'baptizo" " Bapto, "=(1) Brecho, to wet, moisten, bedew; (2) 
 "Pluno,"= to wash (viz., clothes) ; (3) '•Gemizo,"= to fill ; (4) 
 " Buthizo,"= to dip; (5) "Antleo,"=to draw, to pump water. 
 Then, " Baptizo," = (1) "Brecho," to wet, moisten, bedew; 
 (2^ •■ Pluno,"=to wash ; (3) " Louo,"=to wash, bathe ; (4) "Antleo," 
 =to draw, to pump water." I am indebted for this informa- 
 tion to an excellent work by the late Bishop of California, 
 entitled, ''The double witness of the Church." From this we 
 learn that this native Greek lexicographer does not give " immerse " 
 as even one meaning, either of " bapto " or " baptizo." To 
 this I would like to add the testimony of the learned author of 
 " Young's Analytical Concordance " He gives as the meaning of 
 " baptizo," in his concordance, "to consecrate (by pouring out on, or 
 putting into) " 
 
 I know it is very possible to find lexicons where " immerse " is 
 given as o?.e of the meanings of " Baptizo," but I doubt if any 
 lexicon can be cited where " immerse " is given as the only meaning 
 thereof. Lexicons are compiled in nearly every generation, and as 
 words change or enlarge their meanings by, perhaps, careless usage, 
 these meanings gain a position, and thus in time new meanings are 
 added to old words. But this is just where a wide acquaintance with 
 the use of language is necessary to enable one to rightly undeibt-ind 
 
 the meaningof 
 
 w ords in various ages of the world. 
 
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 10 
 
 my position is l,hat h-mf , ^"^ P'''^*^ ^5 of h L wmk . ■ "' ^''^^ 
 ^^ything but mode ' hf T, "^"^'^^•^ ''^'°^'««« to Ll' '^ '"'^^ 
 
 com,aeirtatorsa°.w ^^'^'' '^« ^ ^-^e all fh,^' "' ^'^P^e-sning 
 
 agree with D^S.^ ^.^it^'^ '^^^n^^ X:^r\ ^^^ -v J 
 on the subject ■!« k I- ^^ ^^^ ^1" te necess-i,-,, f ^ si'ould 
 
 take Schleusner on« f .u '''' ^'''"wj'le of what Jol; ^ '^^ '^^''^'^ 
 
 ^ater,' but hp f- baptizo.^'to immerse fn J ' ''^'^'^ g've« as 
 
 «emet never l!''^''^.^« ^h««« vv-ord c eLr I ^'^- '" ^^^""^'« ^^to 
 
 *^^^ ''aTo:d°l7:°/^^^- Testament' 4 X^r^' \^^ ^'^- 
 origin."! WeJl vfi.-. V^^""'^^ '^^ nieauin- as ,/-^^''^o° '^^so says 
 
 "^ightaito bethV. ''^^-^l"^^^ ^^us be p^osll! J^ ''°^* °^" ''« 
 possible in one^ '' -^'^^ " ^aptizo " and '^l' ^"^ ^°>^ ^'ord. it 
 
 possible ii the 1'"'^'°° ^* «"'ely im^ht h« " 'i' ''''°°« ^^ 
 
 necessarily foJ|t.l ,T,,P*'2e nieans only fo iL . '^^^^^ that 
 
 inimerse in fhL ^^^1 '^ ^^^^t immerse aV . i ''t' ^' ^'^^'^ not 
 "^e of wo11F.°^ ^'^^ ^^«^ TesTament ' /^"'.^ ^«^« <>«Iv to 
 
 of hisTn, °' *''« ^ate Rev C H ^^^'''^'"«nt, Jet me quo 
 
 Holy Scdpture th? ' '' ^°"^« ^^^Ss " • ' f.T '^ ^"^ ^^^ ^'^ 
 If this h..^Vt «^"!« ^ord does nof, ^J~^_ ^^^^ assun 
 
 Holy Scripture th!?^^ ^''' ^°"^g Ministers " • 'T '"^ '"^ ^^^ ^'^ 
 
 immerse. '^'P^^^^ ^« Holy Scripture does ,! .; ^P"^«««» ^or 
 
 In a learned h "''^'^ "^^^^ 
 
 sense of mi,„eraionT» ! • ""'«" '" >fhioh " bant,, " "^ "''" "■'«''■ 
 
 " found there?,!!'^'" ^""''^ J ""'I that in 70 n£^ f "■■"' " '"" ""e 
 
 says :-_" Th ' -i f^erican Old Testarnpn/ i?^''^'''^"^'^^''^^ and 
 
 ~p^^^ii^!i£f!!^'--- is not contS inT.'''°" ^->™'x.ittee; 
 X.. T°''"«'-«^o^^^^^^7i;;r\^ rrr^^ ^inedjnthe meaning of the 
 
 t Immersion.- ' by Rev w' 7 f '-^'^y- P- 20. ° " "^"^ 
 
 Carson on Baptlsm^^ 45 * ''■ ''^^'^^- P" ^l- 
 
 SKIP'S Double Witness Of the Chur.H 
 
 ^ ^liurch p. 216. note. 
 
 I 
 
11 
 
 .V8 
 lip 
 
 i.\o 
 m the 
 
 Kven Dr. 
 
 'ch lins yet 
 >^^i^i'fi saitl 
 
 l'')<'rs (in,! 
 T to say a 
 
 I sliould 
 't^niethiuf,' 
 J>« vvorJd 
 'lers 8iiy, 
 
 gives as 
 '"ge into 
 Jn this 
 also says 
 ht of its 
 word, it 
 'finge be 
 
 equally 
 wn that 
 uld not 
 only to 
 
 to the 
 lote for 
 tiinister 
 
 of his 
 red in 
 thing." 
 on for 
 
 mean 
 
 u will 
 ! New 
 used, 
 as the 
 tizo " 
 
 treal 
 and 
 ttee, 
 rthe 
 
 Greek word " baptizo." Let me tell you here that the word ' immerse * 
 means to put under the water, and leave it there ; while ' emerse ' 
 riieana to withdiaw from umlor the water.* Hence, according to Dr. 
 Conaut, the word " baptizo " does not mean both to put under the 
 ^ water, and to lake out of the water. Another authority in the same 
 
 I paper, Professor J. T. Pressly, of United Presbyterian Theological 
 
 Seminary, says : — '' Fair criticism and an appeal to masters of the 
 Greek langunge, have elearly dernon.strated that llaptist arguments 
 in favour of immersion drawn from the alleged classical meaning of 
 'baptizo,' rest upon a foundation of sand." Dr. Kindrick, of 
 Rochester, New York, (in the Buptut Quarterly, of April, 1869), 
 affirms that " It is not dipping that our Lord instituted. He did not 
 command to put people into the watei and take them out again, but 
 to put them under the water. "f Thus it seems that to follow our 
 Lord's command as contained in the word " baptize," Baptist 
 Miniv«iters ought to put persons under the water and not take them 
 out — leave them there to consequences. 
 
 But before concluding our evidence regarding the theory that the 
 word "baptizo" means only to immerse, let me bring forward most 
 conclusive testimony to the contrary from the learned Baptists 
 themselves. You might not all know that there is in the Biblical 
 literature of the world, an English translation of the New Testament 
 known as the Immersion New Testament, or the Baptist New 
 Testament. The Methodists have a translation of the New Testa- 
 ment put fortli by the Rev. John Wesley, and the Baptists have also 
 a translation thereof put forth by some of their leading and learned 
 ministers ; but 1 am safe in saying that they all still use the whole 
 English Bible — the Old and New Testament both — as they have been 
 given to the English speaking people of ihe world by the Church of 
 England. This Baptist New Testament was put forth by the 
 American Bible Union, about or just before 1840. Concerning this 
 New Testament, at their Bible Society Anniversary, April 28th, 1840, 
 it was stated that " the nations of the earth must now look to the 
 Baptist denomination alove for faithful translations of the Word of 
 God. "J The peculiar feature of this translation is that an intention 
 or pretence is shown of rendering the words, ** baptism " and 
 " baptize," by " immerse " and " immersion " ; and the prefatory 
 note states that the work is done '• by the most competent scholars of 
 the day." If this be true, then there were not any " most com- 
 petent scholais " about 1840 outside the Baptist denomination. But 
 let us look at the work, and if their competency is beyond doubt, we 
 
 * Note— The Standard Dictionary say,s : " To Dip and to hnmcrne alike signify to 
 bttry or yvl>mcr(/c gome object in a liquid ; but dip implies that the object (lijixd is 
 at once removed from the liquid, while immernf is wholly silent as to the removal." 
 
 + •• Immraersion." by the Rev. W. A. McKay, p. 53. 
 
 J Nodges •' Baptism tested," etc., p. 201. 
 
12 
 
 m 
 
 must question the integrity of these scholars. They luiike a good 
 beginning by describing John the Bnptist as " John the Inimerser," 
 (Matt, iii., 1), and they say, "John came immersing in the wilder- 
 ness and preaching the immersion of repentance." (S, Mark i., 4). 
 Now, in the Authorized Version made and put forth by the Church of 
 England, we read S. Luke xii., 50, " I have a baptism to be baptized 
 with ; and how am I straitened till it be accomplished !" As the 
 Greek words are baptism and baptize, we should certainly expect this 
 Immersion New Testament to render the words thus : — " I have an 
 immersion to be immersed with " ; but the " competent scholars " do 
 not so translate it. They render it thus : — " I have an immersion to 
 undergo."' Thus according to these ** most competent scholars " the 
 word " baptize " in this passage has some other moaning than 
 ^'immerse" — it here means *' undergo." Again, in S. Mark x , 38, 39, 
 we read, " But Jesus said unto them. Ye know not what ye ask : 
 can ye drink of the cup that I drink of ? and be baptized with 
 the baptism that I am baptized with 1 And they said unto Him' 
 we can. And Jesus said unto them. Ye shall indeed drink of the 
 cup that I drink of; and with the baptism that T am baptized withal 
 shall ye be baptized." Here again, in the Greek, the same words 
 " baptism " and *' baptize " are uS3d throughout this passage ; and on 
 the theory that " baptism " and " baptize " mean only " immerse " 
 and " immersion," this passage ougiit to read : — " Can ye be 
 immersed with the immersion that 1 am immersed with 1 And with 
 the immersion that I am immersed withal shall ye be immersed." 
 But the translation of this passage, made, as we are told, by " the 
 most competent scholars of the day," reads thus : — " Are ye able to 
 drink the cup that I drink, or to endure the immer.siou which I 
 endure ? And Jesus said unto them : Ye shall indeed drink the cup 
 that I drink, and endure the immersion which I endure." Now, here 
 again, we have the word "baptize" translated four times " e/it^wre." 
 Thus, according to these '* most competent scholars," who undoubtedly 
 
 the original of the 
 also to undergo and 
 the right of saying 
 it 
 
 means something 
 
 were Baptists, the word " baptize " as used in 
 
 New Testament means not only to immerse but 
 
 to endure. But they, of course, would claim 
 
 infallibly when it means immerse, and when 
 
 else. They might be " most competent scholars" from a denoraina 
 
 tional point of view, but the translaiiou of these passages from the 
 
 Gospels prove their scholarship better than their denominational 
 
 theory 
 
 But let us turn to the accounts given us of our Lord's Baptism 
 and let us see if the words and phrases there used must of necessity 
 be understood to mean that He was immersed. He was baptized 
 certainly — but was He immersed? S. Matthew tells us, according 
 to the Authorized Version, that ** Jesus, when He was baptized, went 
 up straightway out of the water." (iii., 16). This, I know, is made 
 
 4 
 
 
 ^i 
 
■■ 
 
 mm 
 
 13 
 
 quite a mountain of to prove that our Lord was immersed, for it is 
 thus argued : " If He came up 'out of the water He muist first have 
 gone down into the water, and hence He wont down into the watei' 
 to be immersed !" Well, let us turn to the liovised Version, a much 
 later and far more accurate trausUition than the Authorized Version, 
 and read what we there Hud S. Matthew sayn. The {)a3>xage there 
 reads: — '* And Jesus, when He was baptized, went up straightway 
 from the water " Hence it cannot be argued that this account 
 requires us to believe that Jesus was immeised from the fact of the 
 Authorized Version saying He " went up out of the water," as the 
 later Version -,ays He merely " went up /ro7u the water." Dr. 
 Carson, with all his love to the nothing but-dip theory, .>*ays on this 
 verse : — " I admit that the proper translation of ' apo ' is ' from,' not 
 * out of,' and that it would have its meaning fully verified if they 
 had only gone down to the edge of the water."* lUit 8. Mark telig 
 us that Jesus came up out of the water. " And straightway coming 
 up oaf of the water." (i., 10;. This rendering is found alike in both 
 of the above Versions of the Scriptures. Yet, if the description of 8. 
 Matthew is to be taken as correct, which caunot be forced to imply 
 immersion, then wh must not ditierently understand S. Mark. The 
 fact must be 'ruthfully described by both, or one of them is not to 
 be believed. We find this ditlerence results from the use of different 
 prepositions of the Greek language. S. Matthew uses the 
 preposition ' apo,' while according to the best critical Greek text 8. 
 Mark uses the preposition ' ek.' The proper meaning of 'apo' is 
 'from,' and one meaning only of 'ek' is 'out of That the 
 preposition ' apo ' ats used by S. Matthew has tlie meaning of ' from ' 
 we are certain from the following pa-ssaj^es where it is used. S. 
 Matthew uses it in the same chapter (iii , 7) to describe fleeing 
 from the wrath to come : — " O generation o1' vipers, who hath warned 
 you to flee from (apo) the wrath to come "; — we could not say ' out 
 of the wrath to come. Again, he also applies it to couiiug down 
 from the Cross of Christ (xxviii , 40) :~" If ihou be the Son of God, 
 come down from (apo) the <'ro8s,"— not 'out of the Cross. S 
 Luke uses it to describe the act of one person leaving another 
 {ix., 38) : — " And it came to pass as they departed from (apo) 
 him" — not 'out of him Thus 8. Matthews use clearly means 
 from the water, and not neces.'^arily out t>/ the water. Then we turn 
 to consider the uses and meanings of the other preposition used by 8. 
 Mark. We find that the same preposition (ek), used by S. Mark 
 to describe our Lord's return from the water of His Baptism, is used 
 by S. John to describe His action of leaving the table at the last 
 Passover Supper. We read : " He riseth from (ek) supper." (S. John, 
 xiii, 4). We certainly could not say " He riseth ' out of ' supper.'' 
 
 *" luimersion " by Rev. W. A. McKay, p. 46. 
 
17' 
 
 14 
 
 Yet, if that proposition means only ' out of,' we must thus render it 
 here. But if it floes not mean only ' out of,' but also * from,' then 
 wo are eipially justified in understanding S. Mark merely to say 
 what we allow S. Matthew to say. namely, that after HiH Baptism 
 our Lord " went up from the water," and not literally *■ ont f>/' the 
 water Other passages where this preposition is used are the follow- 
 injj :- "And gather together His elect from (ek) the four winds," 
 not ' out of the four winds. (S. Matt, xxiv., 31). "That we 
 should he saved from <^ek) our enemies," not ' out of our enemies " 
 (S. Luke i., 71). " And shall sever the wicked from (ek) among 
 the Just," not 'out of the just. (S. Matt., xiii , 49). Again, "The 
 tree is knoNvn from or })y (ek) its fruits," not 'out of its fruits." 
 (S. Matt., xii.. 33^. S. John thus uses it likewise : — " Many good 
 works have T shown vou from (ek) my Father." not ' out of my 
 Father. (S John, x., 32). 
 
 Now let us turn to the pas.sages referring generally to S John's 
 ministry and baptism, and see if we are there forced to believe that 
 he baptized his disciples and followers by immersion. S. Matthew 
 tells us that S John was "preaching in the wilderness of Judsea," 
 and that the people that canie unto him " were baptized of him in 
 Jordan." (S. Matt, iii., 1, 6). S. Mark tells us that " John did 
 baptize in the wilderness" (S. John, i., 4). If S Mark's expres- 
 sion, " were baptized of him in Jordan," must mean, or at least 
 imply, that the people were literally immersed by him in the waters 
 of the Jordan ; then, surely, we must also consistently understand 
 S. Mark to say that S. John literally immersed the people in the 
 sand of the wilderness when he says, " .John did baptize in the 
 wilderness" If he baptized by immersion only I cannot understand 
 how he bafitized in the wilderness ; but if he were not particular 
 as to any one mode of baptism, he n)ight well baptize by immersion 
 in the Jordan, and by aifnsion or aspersion in the wilderness 
 
 But here, again, we require to know the various uses of the 
 Greek preposition ' en ' here used by both evangelists We shall find 
 that this preposition here rendered ' in ' means also ' at,' ' on,' ' by,' and 
 'near' : and the passage in S. Matthew (iii , 6), might have been 
 rei dered " at the Jordan," or " near the Jordan," and therefore can 
 determine nothing of itself. S. Luke uses the same preposition (en) 
 to point out the position of the tower at I'^iloam, which tower of 
 course could not be in tue pool of Siloam, but 'at' or 'near' the 
 fountain of Siloam (S. Luke, xiii, 4). S. Paul, too, uses the same 
 preposition frequently in describing the relation of one (en) 'at* or 
 ' near ' the right hand of another (Heb , i , 3 ; viii., 1 ; Rom., viii., 34). 
 Therefore we must have something more than the translation of ' en ' 
 into ' in ' to prove anything in regard to the mode of baptism in 
 such casfs. Therefore, again, the fact that we are told that John's 
 
15 
 
 ider it 
 ,' then 
 
 to say 
 
 o/' the 
 foUow- 
 winds, 
 hat we 
 lemies " 
 I among 
 J, -The 
 fruits." 
 nv good 
 , of my 
 
 John's 
 ieve that 
 Matthew 
 Judaea," 
 3f him in 
 John did 
 s expves- 
 r at least 
 le waters 
 iderstand 
 lie in the 
 58 in the 
 uderstand 
 yiaiticulav 
 immersion 
 
 5S 
 
 ses of the 
 shall find 
 ' by,' and 
 have been 
 refore can 
 isition (en) 
 1 tower of 
 ' near ' the 
 8 the same 
 3n) 'at' or 
 .,viii.,34). 
 on of ' en ' 
 baptism in 
 that John's 
 
 followois woie V)ivptizod of him " in Jordan," does not by any moans 
 prove that he ba[»tiz(id them by iimiKirsion. 
 
 Let us now refer to some pu.isages dcacribiug the utlier places 
 where we are told S. John was baptizing. S. Johu tells us 
 regarding certain things preceding our Lord's Haptisui, that " these 
 things were done in Helhabara beyond Jordan, where Johu was 
 baptizing (8. John, i,, 28). This verse lias been taken in a very 
 wrong way by English readers who carelessly take no notice of the 
 punctuation. They read it this way : — "These things were done in 
 Bethabara, beyond the Jordan whore Johu was baptizing "; making 
 it to mean that while the very things referred to wore largely 
 concerning vS. Johu, they were done away froui the place where he 
 really was, for they were done at Bethabara, while S. John was 
 baptizing at tiie Jordan. This view is advanced to support the theory 
 that John was all the while immersing in the Jordan. Hut the verse 
 really says that " these things were done in IJethahara beyond 
 Jordan, vviiere John was baptizing." Ttiey were not done in or at 
 the Jordan where John was baptizing, but they were done iu 
 Bethabara — Bethany beyond Jordan — where, at the time, John was 
 ba[)tiziug. Now this place was au inland locality or district, not a 
 river or stream ; and so far as S.John was baptizing "in Bethabara " 
 he must have been baptizing there in some other way than by 
 immersion. Again, we read in 8. John, x., 10, that "Jesus went 
 away again beyond Jordan into the place where John at first 
 baptized and there Ho abode." This was certainly a place other than 
 the Jordan. 
 
 The other place for us to notice where John is said to have been 
 baptizing, is this : — *' And John was baptizing in /Enon near to 
 Salim, because there was much water there." (S. John, iii., 23). 
 This is triuuiphantly quoted a.« showing that »S. John resorted 
 thither for the purpose ot baptizing by immersion, because we are 
 told there was " much water " there. Now, in the first place, the 
 Greek words here translated " much water '' do not njean " nmch 
 water " in the sense of a large volume or quantity of water, but 
 more properly "many waters." We find given iu the Revised 
 Version as au alternative reading, " many waters " " The same 
 Greek words occur fifteen times in the Scriptures, and this is the 
 only place where they are rendered " much water."* The word 
 yli^non, we are told, is the plural of fountain or spring, and probably 
 the place took its name from the many spriugs or fountains there, 
 l)r. Robinson, who visited this very locality, says : — '" .Many spriugs 
 burst from the rocky crevices, at various intervals, for some miles.""|' 
 'I'hese were not at all suitable for immersion ; but S. John seems to 
 
 
 *" Iminer.sioii,'' bj* Rev. W. A. McKay, p. 43. 
 + •* Inunersion." by Rev. W. A. McKay, p. 44. 
 
II 
 
 li ; 
 
 16 
 
 )mve gone tliitlier for quite nnotliiT jiuriiof'e thnn to get "much 
 water" lor iiiiijier8iiig. Und tliJH b»en liin o)>,j< ct lie need not have 
 left the Jordiin. I>ut innny multitudes were flocking to liis ministiy ; 
 und niiiong the |)ici<Hii)g nerds to lie considered vns n siifticieut 
 (|uiintity of suitnhle wnier iir drink 80 ilmt it is quite rensunnble 
 lo lielieve that it was for the sake of jurer and cooler water to slake 
 the thiist ot the iieople that S Jolin went there, and not for the 
 purpose of conveniently haptizing hy i/nmersion. 
 
 So far, then, we are not certain from Scrijtture by what mode 
 our Lord Himself was baptized, nor by what particular mode any of 
 S. John's followers wore baptized; so that it most certainly cannot 
 be paid that th»'y were mtnerKed. '1 bus while they were all 
 undoubtedly baptized, it does not ap])ear certain that tliey were 
 immersed : hence to bajitizedoes not mean onli/ to immerse. 
 
 Wherefore, having so far failed to find any particular mode of 
 baptism commanded by our Blessed Lord, or practised by S. John ; 
 we must further inquire how baptisms were administered before the 
 times of S. John and our Saviour. Our Lord must have taken for 
 granted that the Apostles knew enough of baptismal ordinances to be 
 able fully to carry out His command when He told them thus gener- 
 ally to " make disciples of all the nations by baptizing them " If 
 they had any such knowledge it doubtless came fron) exjterience and 
 observation ; and in this way, too, S. John had no doubt learned 
 the sufficient way or modes of baptism. Therefore we will now 
 enquire as well as we can, aiid briefly, what was the state of the 
 .Icwish religion as to bafdism at and before that time when our 
 Saviour gave His order for baptizing all the nations. 
 
 8. Paul, who was a Hebrew of the Hebrews, and as regarding 
 the sects among the Jews, a strict Pharisee, tells us that among the 
 Jews thfre were "divers washings" (Heb, ix., 10). which might 
 more properly be rendered "divers kinds of baptisms." These 
 " divers washings," doubtless, were the many and diff'erent ablutions 
 and purifyiugs forming so essential a part of the religion of the 
 Jews. Their religion taught them the symbolic use of water as 
 typical of the cleansing of the mind and spirit. And as S. John the 
 Bajttiet was a Jewish Priest, tlie son of Zacharias the Priest, he 
 doubtless was fully acquainted with the mode or modes of washing 
 or baptizing ceremoniously as practised among the Jews And, since, 
 when he came baptizing, no question was asked concerning the 
 manner or mode by which he baptized, it seems reasonable to sup- 
 pose that it was by no new mode, nor y«t by any one particular 
 mode. 
 
 It would be unnecessary to enlaige upon the many and various 
 circumstances requiring washings or baptizings among the Jews ; but 
 one fact is easily gathered, snd that is that no one mode was adhered 
 
T 
 
 t " much 
 not have 
 iiinistry ; 
 Hiiffieieut 
 'nHunahlt' 
 to slake 
 t for the 
 
 lai mode 
 Ic any of 
 y cannot 
 ivere all 
 ley were 
 
 mode of 
 S. John ; 
 ?lbre the 
 ttken for 
 ces to he 
 us gener- 
 L-m " If 
 uce and 
 
 learned 
 vill now 
 e of the 
 hen our 
 
 ef,'arding 
 loiigt the 
 h might 
 These 
 hlutions 
 n of the 
 water as 
 fohn the 
 riest, he 
 washing 
 id, since, 
 ling the 
 to sup- 
 articular 
 
 various 
 ivs ; but 
 adhered 
 
 17 
 
 to, much h'Hs the mode of immersion. Among tho«o required more 
 particula.ily to he thus clean, were tlie prients ; and while fur their 
 esjx'cial une the laver was provided in the tabernacle and temple, wo 
 leain how the Levites were consecrated to the Lord in Num., viii., 6, 7. 
 " Take the Levites from among tho children of Israel and cle.inse 
 thfm And thus nhalttliou do unto them to cleanse them : Sprinkle 
 watrr of purifying upon them, and let them shave all their flesh, and 
 let them wash their clothes, an«l so make themselves clean." Thus 
 this special washing or baptism was by s|trinkling or pouring, and 
 most certainly not by immersion Again, we read Num. xix , 18, 19, 
 how an unclean person was to be made clean : — '' And a clean 
 peison shall take hyssop, and dip it in the water, and sprinkle it 
 upon the tent, and upon all the vessels, and upon the persons that 
 were there, and uj)ou him that touch(iJ a bone, or one slain, or one 
 dead, or a grave : and the ch n person shall sprinkle upon the 
 unclean on the third day, and on the seventh day ; and on the 
 seventh day he (the former clean person) shall purify himself, and 
 wash his clothes, and bathe himself in water, and shall be clean at 
 even." In these verses we have two modes of the " divers washings " 
 mentioned :— one, the mode of sprinkling, the other, a mode of 
 bathing, perhaps immersion. Now, as S. John must have been fully 
 acquainted with these several ceremonial rites, and not finding any 
 particular description given of the one mode, if such, which he used, 
 it seems quite reasonable to believe that he did not confine his 
 baptism to any one mode, either immersion or sprinkling, but allowed 
 circumstances to guide his use in every place. Again, the same 
 inference is equally reasonable with respect to the Apostles, who 
 were doubtless, as faithful Jews, familiar with these and such like 
 rites of the Jewish Church. Whence our line of argument leads to 
 the conclusion that up till the time when our Lord instituted Chris- 
 tian Baptism, and including the comrr.ission itself, no particular 
 mode had been practised or commanded. 
 
 But we must next enquire how the Apostles proceeded to carry 
 out our Lord's command. For surely they must have well understood 
 the mind of the Master ; and hence His mind is to be learnt by us 
 from the practice of the Apostles in this particular. This enquiry 
 will not only take us through the Acts of the Apostles, but also into 
 the early centuries of the Christian Church. 
 
 On turning to the Acts of the Apostles we notice first these words 
 of our Blessed Lord spoken to His Apostles during the great Forty Days 
 between His Resurrection and Ascension ; we there read : "I'or John 
 truly baptized with water , but ye shall be baptzed with the Holy 
 Ghost not many days hence." (Acts, i., 5). This is a clear reference 
 by our Lord to the words of S. John to the multitude as given us by 
 S. Matthew, (iii., 11): — "I indeed baptize you with water unto 
 
 Wm' 
 
I 
 
 18 
 
 repentnuco : but Ho that coinoth after nio is iniglitici thau 1, VVIioso 
 flhooH I ntii nut worthy tu beiii- : Ilu Hhull hapti/o yuu with thu Holy 
 Ghost, aud with tiro." Thus our Lord and S. .John each whv the 
 same woid ** baptize " both of the baptism of water, and of the 
 Spirit. On this ground, if the term as u;«'d of the baptism ol' water 
 is specitic and teached immersion, then it must be equally specitiu aH 
 regards the baptism of fire and of th(! Spirit Let us, however, turn 
 to the fulfilment of this jiropheey of S. John ami gracious promise 
 of the Saviour We read in Acts ii that this fulfilment took place 
 on the day of Pentecost On that occasion, and under peculiar 
 circumstances, " there appeared >into them cloven tongues like as of 
 fire, and it sat upon each of them And they wi*re all tilled with the 
 Holy Ghost." (Acts, ii., 3). S. Peter, in his immediate sermon, 
 declared unto the people that this descent of the Holy (ihost was 
 the fulfilment of " that which was spoken by the Prophet Joel, And 
 it shall come to pass in the last days, aailh God, 1 will jjour uut of 
 my Spirit upon all flesh " " And on my servants and on my 
 handmaidens I will pour out in those days of my Spirit." (Acts, ii., 
 16, 17, 18.) Thus we seem to have con)e to a certair) specific mode 
 as the meaning of baptism with the Holy Gho8t, and that is not 
 immersion, but rather a ^>r>wri/t(/ aM< and upon. Uur Lord proinised 
 that His Apostles should be baptized with the Holy Ghost according 
 to the teaching of S. John the Baptist, and this baptizing with the 
 Holy Ghost was fulfilled by the jwuritHj oni cf the Holy Ghost upon 
 them on the day of Pentecost, In the 33rd verse, S. Peter speaks also 
 of this descent ef the Holy Ghost as & sheddiny forth, saying " having 
 received of the Father the promise of the Holy Ghost, He hath tthed 
 forth this, which ye now see and hear (Acts, ii , 33). Again, in 
 connection with this, let ua look ai the several circumstances related 
 concerning the admission of the Gentiles into the Christian Church. 
 When Cornelius had sent for Peter, and having come unto them 
 he was teaching them, and lo, " While Peter yet spake these words, 
 the Holy Ghost fell on all thera which heard the word : " then, 
 too, the witnesses who came with Peter were astonished, " because 
 that on the Gentiles was poured out the gift of the Holy Ghost." 
 (Acta. X., 44, 45). When S. Peter defended his action at 
 Jerusalem he says, " And as I began to speak, the Holy Ghost/ell on 
 them, as on us at the beginning. Then remembered I the word of 
 the Lord, how that He said, ' John indeed baptized with water; but 
 ye shall be baptized with the Holy Ghost.' " (Acts, xi., 15, 16). Surely 
 here the word " baptized " used in connection with the baptism of 
 the Spirit can by no means be understood to mean immemion in the 
 Spirit. Bishop Kip says, " This is the only direct reference in the 
 New Testament to the mode in which baptism of any kind was 
 performed, and certainly argues nothing in favour of immersion.* 
 
 * Kip's "Double Witness," p. 216. 
 
!»u I, VVIioso 
 
 til tlio Holy 
 
 I'lKih Use the 
 
 auil of the 
 
 «lll of WHt«M- 
 
 w'<ivor, turn 
 uus proiiiiso 
 t took place 
 •"• poculiiii' 
 • liko iiH of 
 «U with tho 
 ito Hornioii, 
 (iliOHt was 
 
 Miur uut of 
 ud on my 
 
 (Acts, ii., 
 >«iHc luode 
 that is not 
 I prundsed 
 '' according 
 
 with the 
 'lioHt upon 
 speaks also 
 g " having 
 hath shtd 
 Again, in 
 es related 
 n Church, 
 luto them 
 586 words, 
 i;" then, 
 " because 
 y Ghost." 
 action at 
 )8t/(p// on 
 
 word of 
 ater ; but 
 ). Surely 
 iptisni of 
 •i in the 
 e in the 
 :ind was 
 ion.* 
 
 4 
 
 19 
 
 Tlip next pMiiHagc which deniantlH our attention iw tlie account of 
 the biiptisn) of the Ktliiopi "" Kiinucli. TIuh {h a passage which in 
 most triumphantly held i-xpicssiy lo tcacli immersion. Lotus read 
 it. at least the parts thereof which nder to \\w baptism. " And they 
 went down l)otli into the water, both I'hilip and tho Kunuch ; and ho 
 baptized iiim And when they were come up out of the water," etc. 
 (Acts, viii., .38, Ki). The proof or evidi'nee which tins passago is 
 held to give to immersion is diawn merely from the words " into th6 
 water," and " come up out of the water " Uut btdore I say more 
 about these words, let me draw your attention to tho fact that what 
 is said regarding the Kunuch who was baptized, is also said of S. 
 rhiliji We are told, " flwij went down huth into the water," "and 
 when tlirij were come up out of the wat«'r." Thu;, if these expres- 
 sions really teach tl)at the Eunuch was imnxtrsed, then they teach 
 e(jually that S. l^hilip was here also immersed And this being so, 
 then, as there ivere l)ut the two of thein, eacli must have immersed 
 the other ; so that if S. Philip immersed the Eunucli, then tlie 
 Kunuch must iiave immersed S. Philip. Mut I venture to think no 
 one believes such really to Itave been the case with S. Philip and 
 the Eunuch ; henre the prepositions cannot be so rendered as to 
 force such a meaning. The (Jreek words rendered * into ' and ' out 
 of in this passage as olten mean ' tinto ' and 'from.' And if the 
 passage be translated, " they went down l>oth to the water," and were 
 " come up from the water," it would be in perfect accordance with 
 the Gr 'ek ; and hence proof n'sting upon the mere translation of 
 such words amounts to nothing. We find the preposition here 
 rendered 'into' used in this passage: — "His fellow servant fell 
 down at (eis) his feet " — not 'into ' his feet. (S. Matt., xviii., 29). 
 Also, in 8. John xx., 4 : — " So thay ran both together ; and the 
 other disciple did out run Peter and came first to (eis) the sepulchre." 
 Now while S. John came first to the sepulchre, he did not first go in, 
 but S. Peter first went in. We have already shown that the other 
 preposition in this and so many other places rendered "out of" is 
 also used in very many ])laces as meaning " from." To this might 
 be added the fact which is told us concerning the road the Eunuch 
 was travelling, viz., that " it was desert." And " desert " country 
 would scarcely be able to supply water enough for immersion ; while 
 Greek critics tell us that the form of expression in the utterance of 
 the Kunuch, " See ! here is water," betokens surprise which was 
 cau,«ed by the sudden appearance of water not before known to be 
 there. Here, again, we must conclude that this passage of Scripture 
 by no means leaches immersion. It is also worthy of notice that 
 while we are told the particular passage which the Eunuch was 
 reading when Philip joined the chariot and heard him read, we are 
 also told he was reading generally, " Isaiah the Prophet." Now the 
 special passage mentioned is found in chapter liii., so that we 
 
I 
 
 li \ 
 
 ri 
 
 I 1 
 
 20 
 
 presiinio lio had jiiHt. jond tho preopding cli(i|)t«fr. In thiH precfidinj; 
 cliiiptur tliH pruphot dticlnrua ut' (JhriNt that Ho Hhitll " n/irin/ilc iitaiiy 
 BatioiiH." (iHuiiih, lii , 15). If theiofurn Philip pifachtMl IttiptiMiii 
 to tho Kiiiiuch from th's p:iHHiigu, hu cuuhl hurtlly h.ivo picuchud 
 Baptintn hy IiniixtrHioii. 
 
 Wo pu8H on now to conHidor two paHHagcH in aoine of S. PuuPh 
 Epistlos which nd'tT to IniptiHin. In Koin. vi , 3, 4, we loiid, 
 *' Know yo not that so many of us as wimh haptizml into Josu« 
 Christ wore baptizod into Mis doath? Thoroforo wo aro hmicul with 
 Him by baptism into doath : that like as (Mirist was raisod up from 
 the dead by tho glory of tho Father, oven so W(? also should walk iu 
 nownoss of life." Now it is supposed by many that tho words, 
 " buried with Him by baptism into death," refer to the ii'odo of 
 baptisnj by immersion. IJut boforo w« interpret ligurativo language 
 we should examine the subject matter iu hand, nnd also the connec- 
 tion in which it is found. Tho apostle S. Paul was not discui*sing 
 the mode of baptism, nor the autlwritij of baptism. Our deliver- 
 ance from sin through Christ was his theme. Ho says to nil who 
 have been baptized with Christian Haptism, that therein and thereby 
 they wore baptized into His Death. In His Death we died with Him, 
 and in His Resurrection we rose, to walk with Him in newnoss of 
 life. liut iu saying that " we are buried with Him by baptism into 
 death," in virtue of our connection with Him through baptism, the 
 Apostle makes no necessary allusion to the mode of baptism. For he 
 does not say that baptism symbolizes a burial, therefore we are 
 buried with Christ in our baptism ; but that •' we were baptized into 
 His death " — united with Him in His death by baptism, and there- 
 fore buried with Him. Not because of tlie mode by which wo were 
 baptized, or of a baptism emblematical of a burial ; but because of 
 the object for which we were baptized. " The point of comparison 
 (as Professor Hodge of Princeton very justly remarks) is not between 
 our Baptism and the Resurrection of Christ, but between our deatli 
 to sin and rising to holiness, and the Death and Resurrection of our 
 Redeemer. As Ho died unto sin (for its destruction), so do we ; and 
 as He rose unto newness of life, so do we."* 
 
 The antithesis between burial and resurrection, shows that it is 
 not a physical burial under water to which the Apostle refers, 
 because the resurrection, the corresponding part of the comparison, is 
 spiritual and moral. You perceive that the resurrection here spoken 
 of is entirely moral and spiritual ; and therefore, the burial must bo 
 of like nature. Let me here call your attention to the reading of 
 this verse in the Revised Version. It is this : — " We were buried 
 therefore with Him through (dia) baptism into death," which seems 
 to bring out more clearly that the burial is not a symbolic physical 
 
 * Hodges' " Baptism tested by Scripture," p. 828. 
 
 1: 
 
SI 
 
 preoodiiii; 
 
 inltlc liiiiiiy 
 
 <1 Hii|)tisiii 
 I I'ffiichud 
 
 ' S. i»a„r„ 
 
 wo niad, 
 into Jo.sus 
 mind with 
 lip from 
 d walk JL 
 i« words, 
 • li'odo of 
 
 'e couiioc- 
 li«CMK«ing 
 I' deliver- 
 nil who 
 J thereby 
 k^ith Him, 
 ewnesM of 
 tism into 
 >ti8in, the 
 For he 
 5 we ore 
 iized into 
 id thero- 
 wo were 
 Bcause of 
 'iiparison 
 between 
 ur death 
 n of our 
 we ; and 
 
 hat it is 
 e refers, 
 rison, is 
 i spoken 
 nust bo 
 iding of 
 buried 
 h seems 
 •hysical 
 
 act, but a real fipiritual (dVuct. "To place tluH <|u«mtion iHtyond all 
 <loubt, let UH turn to a parallel paHMigu in Col. ii., 12. " lluried with 
 Him in (or by) baptiHin ; wherein alHo ye are riiieu with Hiiii through 
 the faith of the operation of God, who hath rained Hitn from tne 
 dead." Here we read beyond all dinpute, that ihoHo A//r*V*/ with Him 
 in or by ChriHtian Haptiflm, iiriHo with Him through yVi/7A . Their 
 reHurrection from tbi^ burial in baptinm is "through the faith of the 
 operation of Ood," or by faith wrought by the power of Cio<l, " who 
 hath rained Him ((Jhrint) from the dead." And do any who are 
 immersed in baptism rise from such a phy.dcal burial under water 
 '• through the faith of the operation of God "? Are persons plunged 
 under water by mortal hands, and then left to rit*e from the " li<iuii\ 
 grave" by faith? Manifestly the burial from which such a 
 resurrection takes place is a tnoral one, and the Apostle intended to 
 teach in these pasaages tbnt by baptism we are so united to Christ 
 our substitute for sin and federal head, that in His death we died, 
 and in His resurrection we rose to a life of holiaess. Conse(|ueully 
 there is no necessaiy allusion in this text to the mode of baptiHUi, and 
 all that we have heard and read about '* burial under water," and the 
 " duty of immersion," as taught in these passages, is based on a false 
 interpretation, which has gained aocendeucy over the minds of many 
 through the familiar association of burial with death " * 
 
 Another author tells us that " the sense of the first part of this 
 passage" in Rom. vi., 4, "according to the immersion theory is, 
 ' Therefore as Christ was buried in the earth, so in a similar manner 
 we are buried in water at our baptism.' To this interpretation there 
 are several weighty objections. First, the Greek word translated 
 " buried with Him " (suuthapto) will not admit that construction. 
 In the classic writers the same word is used to denote being buried 
 in the same grave To give, therefore, the phrase •• buried with 
 Him,'' the sense of * buried in like manner as He y, *8,' when the 
 modes of burial were unlike, is to change the meaning of the original, 
 if not to make nonsense. Besides, if this verse determines the mode 
 of baptism, it should also determine the mode of the resurrection, 
 which no one pretends. So also the prepositions employed in this 
 narrative contradict the interpretation sought to be put upon it. In 
 the phrase " buried with Him by (dia) baptism," baptism is represented 
 as the instrument by tohich we are " buried," and not the thing in 
 which we are " buried." And although in the corresponding passage in 
 Col. ii., 12, the preposition " in " (en) is employed, it is the dative of 
 the instrument and must bear the same construction.! 
 
 * Hodges' '• Baptism tested by Scripture," etc. p. 3'24 and a-JO. 
 + Chaplns " Primitive Church," p. 47, 48. 
 
22 
 
 m 
 
 
 With these passages we conclude our enquiry as regards Holy 
 Scripture for any express teaching of a particular mode of baptism. 
 We have seen that "bajttizo " does not literally mean ••immerse," 
 and that, therefore, our Lord's commission to His Apostles was a 
 general one, not teaching any mode Then we have seen that the 
 references to our Lord's Baptism, and to the Baptism administered by 
 S. John do not fix a special mode, not even when we take into 
 careful consideration the several prepositions '• in," •* into," and 
 " out of." Pushing our enquiry further wo could not find any one 
 particular mode as used by the Jewish Church, and which might 
 thus have given us a reason to infer the mode S. John and the 
 Apostles would probably adopt. Lartly we have examined several 
 passages in the Acts and Epistles to find out, if possible, whether the 
 Apostles practised any one particular mode ; and here, again, we 
 have not been successful. The nearest we have come to such a 
 discovery is the Baptism of the Holy Ghost on the Day of Pentecost. 
 " And this Baptism was intimately associated with the Baptism of 
 water in thn minds of the Apostles, as S. Peter's words prove, 
 i herefort, if we are guided in our practice of Baptism by the teaching 
 of the Holy Scripture, in connection with the recorded instances 
 therein, pouring and sprinklirKj, both have stronger claims to our 
 election than immersion." * 
 
 So much, then, from the light of Holy Scripture. 
 
 Our reference to the light of History must be brief, but I trust we 
 shall have reason to be convinced that no one mode, be it immersion 
 or pouring; or sprinkling, was ever practised as the only valid 
 mode. 
 
 We sometimes hear it said regarding immersion, *' that it was the 
 universal practice of the Church for 1500 years;" and, again, it ia 
 also said that the Church of England used to practise immersion. 
 Well, these statements are true ; but they do not prove that at the 
 same time some other mode might not also have been practised. 
 Such statements are historically true — they are the truth bo far as 
 they go ; but tbey are not the whole truth. These statements are 
 only just so tar true as the statements made to S. Peter by Ananias 
 and Sapphira were true. I'hey are only half the truth. Concerning 
 half-truths a learned Baptist Professor (Rev. Calvin Goodspeed of 
 Ontario) says : — *' A resort to half-truths which teach a lie, is 
 despicable, if it is through any other cause than ignorance, and then 
 it is blameworthy, for no one should make assertions when ignorant.f 
 
 Immersion seems apparently to have been practised by all 
 National Churches throughout the whole vorld and in every age. 
 
 f 
 
 * Hodges' •' Baptism tested by Scripture," p. 321. 
 + '• Immersion "by Rev. W. A. McKay, p. 105. 
 
V 
 
 23 
 
 And even to-day I do not know that any body of Christians denies 
 the fitness or the validity of Baptism by immersion ; but with the 
 one exception of the Baptists, they deny that immersion is the oiilij 
 valid mode- 
 
 Much is made of the Eastern Church as always practising 
 immersion, which is true ; but not the whole truth. Under certain 
 conditions pouring is practised by that Church. The Eastern Churcli 
 practises clinical or sick-bed baptism, which can only be performed 
 by pouring or sprinkling. And it is no answer to this fact to say 
 that it results from the belief that baptism is necessary in some sense 
 to salvation ; and, therefore, rather than that any one should die 
 unbaptized they had to adopt a convenient mode to administei 
 baptism in such cases. It might well be objected to this that on the 
 ground that baptism is in no sense necessary to salvation the Baptists 
 insist on the one mode of immersion which makes it necessary for 
 many who are not in health to be denied baptisai. And this latter 
 doctrine and practice is decidedly the newer in the world. But a 
 few instances will place this matter beyond doubt. 
 
 Eusebius tells us that about the close of the first century, abou^ 
 the time of the death of the Apostle S. John, one '* Basilides was 
 baptized in prison by some brethren, and the next day after receiving 
 the seal, he was beheaded."* We can hardly suppose facilities 
 would be afforded by those in authority to enable him to be baptized 
 by imu.ersion, and thus aid in the very thing for which he was 
 imprisoned, when they would not even allow him the common 
 necessaries of life. 
 
 Again, about A. D. 120, Novatian was baptized by affusion as he 
 lay sick on his bed This was not noted as anyway unusual at the 
 time ; but having afterwards been admitted to the priesthood, and 
 attempting to supplant Cornelius, the Bishop of Rome, it was 
 objected against Novatian that his ordination to the priesthood had 
 been at least irregular, " because it was not lawful for any one 
 baptized in bed in time of sickness, as he had been, to be admitted 
 to any office of clergy .f 
 
 In the latter part of the fourth century, and only 280 years 
 from the Apostolic times, St. Chrysostom, Bishop of Constantinople, 
 praising those who seek baptism in health, instead of putting it off 
 till the hour of sickness and danger, remarks, " Although the same 
 gift of grace is bestowed on you, and on those who are initiated at 
 the close of life, your free choice and preparation lae different ; for 
 tliey receive it in their bed, you in the bosom of the Church, the 
 common mother of all ; they in a lethargy of fever, 
 
 * Hodges' " Baptism tested by Scripture." p. 86. 
 + Hodges' " Baptism tested by Scripture," p. 35ii. 
 
24 
 
 you full of muoh spirituiil delight. • They could Dot plunge people 
 ULder water in their beds, and in a fever ! 
 
 To these instances let me add the evidence to the same effect frou) 
 art, hoveever rude the illustrations might be. We have preserved to 
 us three very early illustrations, or repiesentations*, of the Baptism 
 of our Lord, shewing how at the respective times the idea of the 
 mode of His Baptism was held, and this doubtless would be to them 
 a sufficient guide in the uatter. One of these illustrations has been 
 found in the catacomb of Pontianus, outside the Portese gate, at 
 Rome, which was a burial place of the martyrs, and where, during the 
 earliest persecutions, the Christians assembled to worship God. In 
 this subterianean reces.*" there was discovered a spring of water, for 
 which a basin, two feet deep and wide, was cut at the side of a high 
 rock, to receive its waters, and a room six feet square excavated for 
 the purposes of baptizing. On the side of the rock above the basin 
 of water is rudely sketched the Baptism of Jesun in the river 
 Jordan. The Saviour is here represented as standing in the river 
 up to the waist in water, and S. John at His side in a small recess 
 made in the rock, pouring water on His head "'j' The other two 
 illustrations are preserved in Kavenna. One of these is the centre-piece 
 of the dome of the Baptistry of Ravenna, erected A. D. 454. S. John 
 the Baptist is drawn standing on the bank of the river .... 
 and pouring water from a shell on the head of the Saviour, who is 
 standing in the river in water to His waist. Regarding this 
 illustration the Baptist historian Robinson writes: — "This repre- 
 sentation at Ravenna is not singular, for most artists of those 
 ancient times describe the Baptism of Jesus in the same manner. 
 Dr Robinson does not produce the work of any artists who 
 represent our Lord's Baptism otherwise, and therefore instead of 
 saying ' most artists," he should have t^aid * all artists.* "J The last 
 illustration of our Lord's Baptism is one preserved in the Church at 
 Cosmedin, at Ravenna, of somewhat earlier date. "In the centre 
 is Christ our Saviour, in the river Jordan. On a rock stands S. 
 John the Baptist ; in his left hand is a bent rod, and his right hand 
 holds a shell from which he pours water on the head of the 
 Redeemer."§ " Rev. W. B. Withrow in his recent and excellent 
 work on the Catacombs gives a number of these figures, and on 
 page 535 he says : — ' The testimony of the catacombs respecting the 
 mode of baptism, as far as it extends, is strongly in favour of 
 aspersion or affusion. All their pictured representations of the rite 
 
 # 
 
 * Hodges' " Baptism tested by Scripture," p. 346. 
 
 t Hodges" •• Baptism tested by Scripture," p. 358. 
 
 X '* Immersion."' by Rev. W. A. McKay, p. 3. frontispiece. 
 
 $ Hodges' " Baptism tested by Scripture," p. 357. 
 
20 
 
 ) 
 
 ^ 
 
 indicate this mode, for which alone the early fonts seem adapted ; 
 nur is there any early ar^ evidence of baptismal immersion.' No 
 picture in the world older than the sixteenth century represents our 
 Lord as being baptized by dipping."* 
 
 We have other illustrations showing how baptism was practised 
 in the centuries nearest to the Apostolic age. There is one of the 
 third century representing S. Lawrence baptizing Romanus. The 
 martyr-preacher is represented to us as baptizing by pouring. " A 
 little before his death he also baptized Lucillus with a pitcher of 
 water "f Then we have an illustration of the fourth century, 
 representing the baptism of Constantine, the first Christian Roman 
 Emperor. The Emperor, when being baptized, is partially immersed 
 in a ' laver,' and Eusebius pouring water on his head. "J There are 
 other such illustrations. 
 
 One of the recent r.scoveries, and one of the greatest importance, 
 is the discovery of the Manuscript found in the Monastery of the 
 Most Holy Sepulchre in Constantinople, by Philotheos Bryennios, 
 Metropolitan of Nicomedia, and published by him in 1884. The 
 work, called " The Didache," or " The Teaching of the Twelve 
 Apostles," occupies twelve leaves of this Manuscript, which also bears 
 the date of 1 056 ; but it is agreed that the original dates from a 
 period not later than the first half of the second century of the 
 Christian era. This Manuscript completely disposes of the Baptistic 
 craze of immersionism ; for after devoting six capitula or paragraphs 
 to the Way of Life and the Way of Death, it proceeds : — 
 
 Vn " But as regards Baptism, baptize in this way : Having 
 taught all that goes before, baptize in the Name of the Father, and 
 of the Son, and of the Holy Ghost in living (i. e., running) water. 
 But if thou hast not living water, baptize in other water — in warm if 
 thou canst not do it in cold. But if thou hast neither (in sufficient 
 quantity), pour water upon the head three times in the Name of the 
 Father, and of the Son, and of the Holy Ghost. "§ 
 
 But now let me conclude the light of history by some historic 
 account of the original practice of the Baptists themselves, who now 
 among all Christians insist upon immersion as the only valid mode. 
 The Baptists, as history knows them, organized in England about A. 
 D. 1633, and their chief founder and organizer was one John Smith, 
 At this time their chief point of difference was about the propej 
 
 ♦ ••Immers.on," Dy ilev. W. A. McKay, p. S. frontispiece. 
 + Hodges' " Baptism tested by Scripture," p. 84». 
 X Hodges' •• Baptism tested by Scripture," p. 847. 
 $" Cliurcli Times " May 30: 1884. p. 413. 
 
26 
 
 subjects of baptism, and not about the mode. They did not 
 apparently separate on tne ground of the necessity of immersion. 
 Professor A. W. Newman, of the Baptist Theological Seminary, 
 Toronto, now called Macmastei- University, says : — " Let no Baptist 
 henceforth risk his reputation for scholarship and fair dealing, by 
 denying that John Smith's Baptism was as regards its form an 
 aflFusion."* Another Baptist Professor, Heman Lincoln, D. D., of 
 Rochester University, Rochester, N. Y., says : — *' 1 think candid 
 Baptists will be compelled to grant that John Smith's Se-baptism 
 was by affusion." f Now " So-baptism " means Self-baptism, so that 
 John Smith, who had received infant baptism, administered 
 ' believer's baptism ' to himself, which is not according to Baptist 
 doctrine, and that, too, by the mode of affusion. 
 
 The latest Baptist authority on this point is Dr. Whitsitt, Presi- 
 dent of the Southern Baptist Theological Seminary, at Louisville, 
 Kentucky, U. S. A. I take this information from the Halifax 
 Morning Chronicle of June 7th, 1897. We are there told that ** Dr. 
 Whitsitt published in the N. Y Independent an article in which 
 he declared that immersion was a comparatively modern practice, 
 introduced into the denominational service in America by an obscure 
 member of a congregation at Newport, R. I., in 1644. He also held 
 that Roger Williams, the founder of the Baptist Church in America, 
 was sprinkled and not immersed when he entered the Church." 
 Of course an attempt was at once made to bring Dr. Whitsitt to 
 account for this ; and to remove him from his position. The result 
 was that Dr. Whitsitt wrote a letter " in which he expressed his 
 regrei at the publication of the article in the Independent, and his 
 willingness to be convinced of the error of his statement now or at 
 any future time." Thus v/e must notice that Dr. Whitsitt retracted 
 nothing that he stated ; he merely expressed regret a'^ the publication 
 of the article. Hence he " still believes that Roger Williams was 
 not immersed, but he is sorry he said it in public, and is ready to 
 take it back if any one will prove that he is wrong." 
 
 To this testimony of Baptist writers I can add a very recent 
 testimony of Professor Collins, a Clergyman of the Church of 
 England, and Professor of King's College, London, England. 
 Professor Collins says : — '' Baptism by immersion seems only to have 
 been introduced amongst the English Baptists on Sep. 12th 1633 ; 
 their previous practice having been Baptism by affusion." % He also 
 
 
 ■^ 
 
 ** Church Guardian' of Montreal, quoted from N. Y. "Independent, and 
 ' Independent ' from Baptist " Examiner." 1882. 
 
 + ' Church Guardian ' of Montreal, quoted from N. Y. ■ Independent,' 
 July 19th 1882. 
 
 I" Church Times," Nov. 19th 1897. p. 
 
^^ 
 
 
 27 
 
 claims that the above date was about 21 years after their organizatiou 
 m England ; which, if it be true, theu the Baptists themselves 
 practised baptism by pouring and sprinkling for 21 years. 
 
 Thus have I fulfilled m- purpose, and I trust I have given you 
 both Scriptural and Historical reasons— the light from Scripture and 
 History—to convince you that neither of these authorities teach or 
 siipport the theory of the absolute necessity of any one mode of 
 Baptism ; and hence the assertion that immersion is the only mode 
 of baptism is an assumption, which, I conceive, remains to be 
 proved. 
 
 k 
 
 
28 
 
 iSrOTICE. 
 
 To MY Readers,— 
 
 The cost of printing has forced me 
 to be content, at present, with only publish- 
 ing the First Lecture of the Series of 
 Three as announced on the cover. The 
 Lectures are all deemed to be of about 
 equal value and importance, and many are 
 hoping to have them all in print. I would 
 venture to say to you, however, that their 
 appearance in print will depend upon the 
 acceptance and sale of this First Lecture. 
 All who would like to have the other two 
 must shew their desire by buying up the 
 numbers published of this ono. Pro Ecciesia 
 Dei. 
 
 JOHN LOCKWARD. 
 
 Clementsport, N. S. 
 
 June 2 If/, 1898. 
 
 * \ 
 
 1-1 
 
 ir.' 
 
1 
 
 ■^^